Islam in Bangladesh (i).

The discount transformation to Islam ofthe populace ofwhat was to wind up Bangladesh started in the thirteenth century and proceeded for hundreds ofyears (see Islamization ofBengal, 1202-1757, ch. 1). Transformation was by and large aggregate as opposed to individual, albeit singular Hindus who moved toward becoming outcastes Or who were alienated for any reason frequently moved toward becoming Muslims. Islamic populism, particularly the goals of fairness, fraternity, and social equity, pulled in various Buddhists and lower standing Hindus. Muslim teachers and spiritualists, some ofwhom were along these lines viewed as holy people (typically known as piTS in Bangladesh) and who meandered about in towns and towns, were in charge of numerous converSIOns.

Most Muslims in Bangladesh are Sunnis, yet there is a smal,l Shiacommunity. Most ofthose who are Shia dwell in urban territories. Despite the fact that these Shias are very few, Shia recognition recognizing the suffering ofAli's children, Hasan and Husayn, is broadly seen by the country's Sunnis.

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The convention of Islamic magic known as Sufism seemed right off the bat in Islam and turned out to be basically a well known development stressing love ofGod instead of dread ofGod. Sufism focuses on an immediate, unstructured, individual dedication to God instead of the ceremonial, outward recognition of the confidence. A vital faith in the Sufi custom is that the normal devotee may utilize profound aides in his quest for reality. These aides companions of God or holy people are regularly called fakirs or piTS. In Bangladesh the term piT is all the more normally utilized and joins the implications of instructor and holy person. In Islam there has been an enduring strain between the ulama-Muslim researchers and the Sufis; each gathering advocates its strategy as the favored way to salvation. There likewise have been occasional endeavors to accommodate the two methodologies. During the time numerous talented researchers and various writers have been enlivened by Sufi thoughts despite the fact that they were not really disciples.

Sufi bosses were the absolute most vital factor in South Asian transformations to Islam, especially in what is currently Bangladesh. Most Bangladeshi Muslims are impacted to some degree by Sufism, in spite of the fact that this impact regularly includes just periodic counsel or festivity as opposed to formal connection. The two fakirs and piTS are natural figures on the town scene, and in a few zones the places of worship ofsaints nearly dwarf the mosques. In a few locales the terms fakir and piT are utilized conversely, however all in all the previous means a nomad sacred man and the last a built up mUTshid, a blessed man who has accomplished a higher otherworldly level than a fakir and who has a bigger after.

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